《ExpositoryNotes on the WholeBible – 2 Chronicles》(Thomas Constable)
Commentator
Dr. Thomas Constable graduated from Moody Bible Institute in 1960 and later graduated from Dallas Theological Seminary.
Dr. Constable is the founder of Dallas Seminary's Field Education department (1970) and the Center for Biblical Studies (1973), both of which he directed for many years before assuming other responsibilities.
Today Dr. Constable maintains an active academic, pulpit supply, and conference-speaking ministry around the world. He has ministered in nearly three dozen countries and written commentaries on every book of the Bible.
Dr. Constable also founded Plano Bible Chapel, pastored it for twelve years, and has served as one of its elders for over thirty years.
01 Chapter 1
Verses 1-17
A. Solomon's Wisdom and Prosperity ch. 1
Solomon had some serious weaknesses that the writer of Kings pointed out. However, the Chronicler presented a generally positive picture of this great ruler because Solomon did well regarding Yahweh worship at the temple. His people's spiritual life was one of Solomon's primary concerns. He devoted himself to making worship and fellowship with God possible for the Israelites. In this he was similar to the promised ideal King.
One of Solomon's first official acts as king was to worship Yahweh (2 Chronicles 1:3). This happened at Gibeon where the central sanctuary stood. David had taken the ark into Jerusalem, but the Mosaic tabernacle at Gibeon was still a legitimate place of worship. It was the only place where the priests could offer sacrifices on the bronze altar that apparently remained from the wilderness wanderings. The writer emphasized the legitimacy of Solomon's act of worship (2 Chronicles 1:3-6). Other "high places" were contaminated by association with Baal worship and were, therefore, under God's ban, even if the Israelites used them to worship Yahweh (cf. Numbers 33:52; Deuteronomy 12:2).
"The second book [of Chronicles] begins, theologically and not just geographically, at Gibeon, for 'the bronze altar ... was there' (2 Chronicles 1:5 a). The previous two chapters focus on what God does; these two [i.e., chs. 1 & 2] turn our attention to what man will do in response." [Note: Michael Wilcock, The Message of Chronicles, p. 122.]
Solomon requested the wisdom he needed to understand and obey the Mosaic Law by which Israel's kings were to shepherd the nation (2 Chronicles 1:10; cf. Deuteronomy 4:5-8; Deuteronomy 17:18-20; Matthew 7:7; James 1:5). Solomon's heart was right, as David's had been. He wanted to serve God faithfully and to honor Him above himself. He was off to a good start as Israel's shepherd.
"Solomon's repeated reference to his father, David, shows that he was in a sense praying in David's name. That is, he was relying on his relationship as David's son for favor with God." [Note: J. A. Thompson, 1, 2 Chronicles, p. 205.]
"The central teaching of chapter 1 ... lies in Solomon's selfless prayer for wisdom, which was the precise characteristic that his father David had already invoked for him (1 Chronicles 22:12)." [Note: J. Barton Payne, "1, 2 Chronicles," in I Kings-Job, vol. 4 of The Expositor's Bible Commentary, p. 441.]
"The right place to begin was with God. His favor and direction alone could give health and peace to the nation. Once again, therefore, the king is portrayed in a favorable light not in order to obscure his sins but in order to make the point that the good things he did are what we should imitate." [Note: Thompson, p. 202.]
Verses 1-31
III. THE REIGN OF SOLOMON CHS. 1-9 (cont. from 1 Chron.)
The Chronicler's main interest in David's reign in 1 Chronicles focused on the Davidic Covenant with God's promises to David and his descendants, including instructions for building the temple. In recounting the events of Solomon's reign, the writer proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.
When the Chronicler wrote his history, there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Haggai 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exodus 25:8).
Furthermore, when the Chronicler lived, the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day, or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Psalms 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Psalms 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David, who was a man of war (1 Chronicles 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently, the writer of Chronicles measured all David's successors by the standard of David and his kingdom.
Concern for temple worship marked David's rule (cf. 1 Chronicles 17-29). The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David, as Joshua compares to Moses. [Note: See Raymond B. Dillard, 2 Chronicles, pp. 1-7; and H. G. M. Williamson, "The Accession of Solomon in the Books of Chronicles," Vetus Testamentum 26 (1976):351-61.] The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.
When Solomon began to rule, he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conquer surrounding territories, because the empires of the time had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently, Solomon was free to solidify David's gains in an atmosphere of peace.
02 Chapter 2
Verse 1
B. The Building of the Temple 2:1-5:1
Solomon was a model of the ultimate Davidic temple builder. Consequently the writer gave his temple construction much attention. This was Solomon's major accomplishment from this writer's point of view.
Verses 1-18
1. Preparations for building the temple ch. 2
Though he gave some attention to the materials Solomon used in the temple, the writer's primary interest was the communications between Solomon and Hiram (Huram). Solomon's letter to Hiram (2 Chronicles 2:3-10) reveals that he had a sincere desire to glorify God. He did not regard building the temple as a duty David had imposed on him. Furthermore, his conception of Yahweh was appropriate and realistic (2 Chronicles 2:5). Hiram's reply (2 Chronicles 2:11-16) shows that in Solomon's day, Israel was drawing Gentile nations to Yahweh. This was part of God's purpose for Israel and was something the ideal Son of David would accomplish (cf. Exodus 19:5-6; Haggai 2:7; Zechariah 8:22-23). 2 Chronicles 2:11-12 are not in the parallel passage in 1 Kings 5. [Note: On the similarities between the building of the tabernacle and the building of Solomon's temple, see Payne, p. 444; Roddy Braun, "The Message of Chronicles: Rally 'Round the Temple," Concordia Theological Monthly, 42:8 (September 1971):502-14; and Raymond B. Dillard, "The Chronicler's Solomon," Westminister Theological Journal 43 (1981):289-300.]
03 Chapter 3
Verses 1-9
2. The temple proper 3:1-9
The mention of Mount Moriah as the site of the temple (2 Chronicles 3:1) recalls God's provision of a substitute sacrifice for Isaac on that very spot (Genesis 22:2; Genesis 22:14). [Note: See Asher Kaufman, "Where the Ancient Temple of Jerusalem Stood," Biblical Archaeology Review 9:2 (March-April 1983):40-59.] The temple would later stand there, and the high priest would offer a substitute sacrifice for Israel on the Day of Atonement each year there.
The glory of the temple was not so much its size as its quality and appearance. The writer stressed the gold that overlaid it and its general magnificence. Its significance was that it represented the glory of Yahweh, the greatest of all "gods" (2 Chronicles 2:5). In the ancient Near East a god's house (temple) represented the god.
Verse 10
3. The temple furnishings 3:10-5:1
The cherubim (2 Chronicles 3:10-13) represented angelic beings (cf. Genesis 3:24). Probably they looked more like the sculptured combination human-animal-bird creatures that archaeologists have discovered in the ancient Assyrian and Babylonian capitals, than like pudgy-winged children. The child image is traceable back to medieval Christian artists. The cherubim evidently stood against the back (west) wall of the temple and faced east toward the ark. [Note: Eugene H. Merrill, "2 Chronicles," in The Bible Knowledge Commentary: Old Testament, p. 622.] They were twice as high as human beings. There were two freestanding cherubim beside the ark, as well as two smaller cherubim mounted on top of the ark (Exodus 25:18), for a total of four in the holy of holies.
The two pillars (2 Chronicles 3:15-17) were evidently freestanding objects that served as visual aids designed to emphasize God's faithfulness and strength in establishing Israel (cf. 1 Kings 7:21; 2 Chronicles 7:16). They were probably 18 rather than 35 cubits high (cf. 1 Kings 7:15). [Note: For my comments and other sources of information on the remaining temple furnishings that the Chronicler mentioned, see my notes on 1 Kings 7.]
God designed the temple furnishings (ch. 4) to enable the priests to carry out the instructive ritual that the Mosaic Law prescribed. The furnishings and ritual taught and reminded everyone who viewed them lessons about God, man, and the relationship between them that God's grace had made possible.
"The Chronicler . . . fashioned his account of Solomon as temple builder, with his helper Huram-Abi (2 Chronicles 4:16), on that of Bezalel, the tabernacle supervisor of building, and his helper Oholiab (Exodus 36:1-2). Solomon is seen as the new Bezalel and Huram-Abi as the new Oholiab." [Note: Thompson, pp. 41-42.]
The whole temple was a tribute to the greatness of Yahweh. It enhanced His reputation (2 Chronicles 2:4).
04 Chapter 4
05 Chapter 5
Verses 2-10
C. The Dedication of the Temple 5:2-7:10
The dedication ceremony consisted of four parts: the installation of the ark, Solomon's address to the people, Solomon's prayer, and the celebration of the people.
"There can be little doubt that this ceremony, together with God's response which immediately follows it, marks one of the major climaxes in the Chronicler's presentation." [Note: H. G. M. Williamson, 1 and 2 Chronicles, p. 213.]
Verses 2-14
1. The installation of the ark 5:2-14
Solomon dedicated the temple during the Feast of Tabernacles (2 Chronicles 5:3). The priests brought the ark and the utensils, that had been in the tent David had pitched for the ark, into the temple. The temple site was north of, and higher than, the "city of David" where the Jerusalemites lived. Sacrifices of worship accompanied the installation. The descent of the cloud (shekinah) signified that God's presence now abode in the most holy place in a localized sense (cf. Exodus 40:34-35). From then on God dwelt there among His people until the Babylonians destroyed the temple in 586 B.C. (cf. Ezekiel 10). His presence was the basis for Solomon's address to the people and his prayer that followed.
The statement in 2 Chronicles 5:9 that the poles of the ark were visible "to this day" suggests that someone wrote Chronicles before the destruction of the temple. However, most scholars believe the evidence for a postexilic date of composition is overwhelming, and that this reference is a copyist's mistake. Probably it came into this text from 1 Kings 8:8. [Note: See Payne, p. 460; and C. F. Keil, The Books of the Chronicles, p. 324.] Evidently the veil did not extend the full width of the sanctuary.
06 Chapter 6
Verses 1-11
2. Solomon's address 6:1-11
Solomon repeated some of the promises in the Davidic Covenant publicly. His completion of the temple fulfilled part of what God had promised. Complete fulfillment required Solomon's continued faithfulness to God (1 Chronicles 28:9). Unfortunately, Solomon was not completely faithful, so some of those promises remained unfulfilled. Another Son of David would fulfill them later.
God had previously dwelt in the thick cloud on Mount Sinai (Exodus 20:21), as well as among His people in the wilderness (Exodus 40:34-35). This cloud again represented God's presence among His people (cf. 2 Samuel 22:7-18; Psalms 97:2; et al.).
God's choice of Jerusalem as His place of dwelling, and David as His vice-regent (2 Chronicles 6:6), would have encouraged the returned exiles. They were back in Jerusalem, and the descendants of David lived among them. God had commended David's desire to glorify Himself (2 Chronicles 6:8), another incentive for Solomon's hearers, for the restoration community, and for us.
Verses 12-42
3. Solomon's prayer 6:12-42
In his prayer, Solomon explained the significance of God coming to indwell His temple. God had come to empower, to have fellowship, and to judge, if necessary. God was present among His people, and He would hear their prayers when they obediently called out to Him.
Solomon acknowledged that God had fulfilled some of the promises of the Davidic Covenant already (2 Chronicles 6:15), but he also saw that there were others yet unfulfilled. He called on God to grant them (2 Chronicles 6:16). Solomon's view of God was that He was both transcendent and immanent (2 Chronicles 6:18). Even though God is everywhere at once, He can and does localize (not limit) His presence as well (e.g., the incarnate Christ, cf. John 2:20-21). At this period in history He localized His presence in the temple. Nevertheless, in heaven, He would hear the prayers of His people, wherever they might be when they called out to Him (2 Chronicles 6:38-39).
Solomon specified seven specific situations in which he asked the Lord to intervene in answer to prayer. These were when the people swore an oath in the temple (2 Chronicles 6:22-23), suffered defeat and exile from an enemy (2 Chronicles 6:24-25), and lacked rain (2 Chronicles 6:26-27). They were also when they experienced disease or other disasters (2 Chronicles 6:28-31), and when foreigners would come to pray toward the temple (2 Chronicles 6:32-33). The final two situations were when Israel was at war (2 Chronicles 6:34-35), and when Israel was in captivity due to sin (2 Chronicles 6:36-39).
This prayer is similar in its structure to Abraham's prayer recorded in Genesis 18:22-33. It also recalls Elijah's prayer on Mount Carmel in that God responded to both of these prayers with fire from heaven (2 Chronicles 7:1; cf. 1 Kings 18:38-39).
07 Chapter 7
Verses 1-10
4. The celebration of the people 7:1-10
This celebration consisted of a seven-day dedication of the bronze altar, followed by the seven-day Feast of Tabernacles. The very large number of sacrifices Solomon offered seems incredible, but there are records of other large sacrifices such as this one that scholars have discovered from ancient times (cf. 1 Kings 8:63). [Note: Edward Curtis and Albert Madsen, A Critical and Exegetical Commentary on the Books of Chronicles, p. 348.]
"The double attestation of the temple, in 2 Chronicles 5:13-14 and 2 Chronicles 7:1-3 a, reminds one of the twofold divine endorsement of Jesus, with a voice from heaven at his baptism and a voice from the cloud of glory at his transfiguration (Mark 1:11; Mark 9:7)." [Note: Leslie C. Allen, 1, 2 Chronicles, p. 236.]
This record of the dedication of the temple emphasizes both the importance of the temple and the character of Israel's God who indwelt it. Solomon reunited the ark, the symbol of God's grace, and the altar, the symbol of human sacrificial response to that grace. It was now possible for Israel to fulfill the purpose for which God had created her as never before in her history. The temple was the key to this possibility. That is one reason the temple was so important in the national life of Israel.
Verses 11-22
D. God's Blessings and Curses 7:11-22
God responded to Solomon's prayer with a special revelation. He promised to grant the petitions of the people, as Solomon had requested, if they manifested a true heart for Him (2 Chronicles 7:12-14). 2 Chronicles 7:13-14 are a short summary of the message of Chronicles. Raymond Dillard argued that 2 Chronicles 7:14 was also a "charter" for the rest of Israel's history. [Note: Raymond B. Dillard, "Reward and Punishment in Chronicles: The Theology of Immediate Retribution," Westminster Theological Journal 46 (1984):164-72.]